2017年9月27日星期三

白鹤,及Ian Boyden的英译

 
出现在图伯特羊毛编织物中的白鹤。(图片转自网络)
很感激作为诗人、艺术家的Ian Boyden翻译这首诗。事实上他已翻译了我的多首诗。他对诗及文字(包括中文与藏文)敏锐而贴切的感觉常常令我惊讶。正如每一次的翻译过程中,我与他反复琢磨每一行甚至每一个字,为的是尽善尽美。比如其中这两行“以素来谦恭的手势指向身后/如同邀我随他重返——”,与这两行的对应”先生的脸上浮现忧伤的笑容/抬起另一只手臂如同无力地振翅”,在我的初稿中没有“抬起另一只手臂如同无力地振翅”,但Ian说,“如果你 (和你的读者)要随着他的讲述,那我们怎么来随着他?我们随着人,随着记忆,随着白鹤,随着仓央嘉措……读者的变化与他们的同理心有关系。”也因此,这首诗现在的面貌,已臻完美,无复多言。
Ian在他的脸书上转发了这首诗及他的英译。他写道:My translation of Woeser's poem "White Crane" appeared today on Radio Free Asia. Cultural genocide is almost always accompanied by grave ecological disasters, a parallel ecocide. This poem arises from the extirpation of the Siberian crane from Tibet that occurred after China began its brutal occupation. Yes, it is a bird of great cultural importance, but far beyond that, it is something that is beyond importance. It is a denizen of the Earth, it is an expression hundreds of millions of years in the making. Culture is an expression of how we occupy our environment, how we emulate it, and more and more so, of how we change it. When we destroy a part of the environment, culture becomes nothing more than the self-replicating act of destruction.


白鹤,及Ian Boyden的英译


唯色

那天下午,阳光透过藏式格子窗户而入
似乎稀释了烈度,宜于怀旧

擅写回文诗的噶雪·伦珠朗杰先生
用美妙的敬语娓娓说起仓央嘉措的诗
正是那首寄予淙淙嘎波[1]的预言:
“……请借双翅,飞不多远,理塘即归。”

以素来谦恭的手势指向身后
如同邀我随他重返——

“往昔拉萨北面有条流沙河,
延绵的细沙滩怕是全世界也没有。
白鹤夏天飞来,冬天飞走,
这些起舞,那些落下,
见到的人都心生愉悦。”

“六世尊者从高高的颇章布达拉望去,
必定常常目睹那样的景象,
他是这样的了然美,
所以在无常的险象中,
挑选了白鹤来传递转世的讯息。”

先生的脸上浮现忧伤的笑容
抬起另一只手臂如同无力地振翅:

“即便是1950年代那时候,
自己同小伙伴上学的路上,
也见过白鹤飞飞停停,就模仿,
双手展开欢笑追逐是最爱的游戏。
但以后,以后再也见不到了……”

那天下午,阳光透过藏式格子窗户而入
似乎稀释了烈度,也适于心碎

2017-8-20,北京
注释:

[1]淙淙嘎波:ཁྲུང་ཁྲུང་དཀར་པོ་། 藏语,白鹤。六世达赖喇嘛仓央嘉措预言七世将诞生在康区理塘的诗写道:“洁白的鹤,请借双翅,飞不多远,理塘即归。”

White Crane

That afternoon, sunlight
passed through the Tibetan-style latticed window
and entered, its intensity diluted
suitably nostalgic.

Kasho Lumdup Namgyal,
who is an expert at writing revolving verse,
gave a talk, his language wonderfully noble
as he spoke in detail about Gayatso’s[1] poetry.
He emphasized the prophetic poem
about the trung trung karpo:[2]
           ... please lend me your wings
          I won't fly far
          just to Lithang and back.

And throughout his lecture he gestured humbly,
lifting one palm and pointing to his back,
as if inviting me to follow him.

“In the past, to the north of Lhasa
there once existed the Je Rak River,[3]
a continuous stretch of fine sand
the likes of which I’m afraid
no longer exist in the whole world.
Pure white cranes would arrive in the summer,
and in the winter they would leave,
some of them dancing,
some of them alighting,
and the hearts of those who saw them
bloomed with delight and contentment.

“The sixth Dalai Lama looking out
from the highest terrace of the Phodrang Potala[4]
must have often seen this kind of scene
and in this way he clearly understood beauty.
Thus, while surrounded by the perils of impermanence,
he chose the white crane to convey
the message of reincarnation.”

A sad smile floated to the surface of his face
and he lifted his other arm
as if he lacked the strength to flap his wings:

“Even during the 1950s,
as my friends and I walked the road to school,
we also saw white cranes flying and landing.
We imitated them, our arms stretched out in mirth,
chasing each other—it was the game we loved the most.
But after that,
       after that we never saw them again…”

That afternoon, sunlight
passed through the Tibetan-style latticed window
and entered, its intensity diluted
suitable for a broken heart.


Woeser
August 20, 2017
Beijing

Translated by Ian Boyden
September 23, 2017
San Juan Island, WA


[1] Tsangyang Gyatso (ཚངས་དབྱངས་རྒྱ་མཚོ, 1683–1706), the sixth Dalai Lama, was a celebrated poet and songwriter, whose verses remain popular to this day.
[2] trung trung kar po (ཁྲུང་ཁྲུང་དཀར་པོ་།): Tibetan word meaning “white crane,” or Siberian crane (Leucogeranus leucogeranus). It is said that Gyatso, predicted that the seventh Dalai Lama would be born in Litang in Kham, and he wrote this poem:
              White crane
              please lend me your wings
              I won't fly far
              just to Lithang and back.
Today, the Siberian crane is critically endangered and has been extirpated from Tibet, the only population left exists in western China around Lake Poyang.
[3] Woeser used the Chinese name for this river, 流沙河, which means “Flowing Sand River.” The Tibetan name, བྱེ་རགས།, means “sandy bank.”
[4] Phodrang Potala: the Tibetan name for the Potala Palace, the traditional home of the Dalai Lamas and seat of Tibetan government until 1959.

(首发自由亚洲博客

2017年9月24日星期日

唯色:文革实际上并未结束——由一次访谈继续思考文革在西藏(1)

去年8月末,纽约时报中文网发表对我的访谈。一个多月后,纽约时报英文版发表访谈的浓缩版。(网络截图)


文革实际上并未结束
——由一次访谈继续思考文革在西藏(1


/唯色

去年8月末,文化大革命五十周年之际,纽约时报中文网发表了对我的访谈,分三个部分连载:《镜头里的西藏文革(一):跟随父亲的影迹》、《镜头里的西藏文革(二):红卫兵与女活佛》、《镜头里的西藏文革(三):遗留的恐惧与羞愧》。一个多月后,纽约时报英文版发表了这个访谈的浓缩版:《The Cultural Revolution in Tibet: A Photographic Record》。中文版与英文版都发表了我父亲当年拍摄的多幅西藏文革照片。并且,作为摄影者的我父亲,他身为解放军军人的形象也第一次在媒体公开。

访谈具有重要意义,有读者在网上留言,大意是说由我父亲的摄影见证与我的文字记录,了解到毛泽东发动的文革给西藏带来的灾难之深重,确实填补了文革研究有关西藏这方面的空白。正如访谈开头所介绍的,集合了我父亲泽仁多吉于西藏文革期间(主要集中在19661970年,文革后期也有一些)所拍摄的近三百张照片,以及我依据这些照片从1999年起,在拉萨、北京等地访谈70多人,历时六年多所做的调查、采访所写的十余万字,于2006年由台湾大块文化出版的两本书,即图文书《杀劫》与口述书《西藏记忆》,被认为是“西藏文革研究的破冰之作”,其中,《杀劫》是一本“用大量图片揭露西藏地区文化在文革期间如何受到摧残的书”(应该将“西藏地区”更正为图伯特)。2012年至2014年,我用我父亲的相机,在他文革时拍照的地方再做拍摄。然后,将22张照片及补充的一万多字收入《杀劫》文革五十周年纪念新版,于去年5月由台湾大块文化再次出版。
1966年8月,在拉萨大昭寺旧日传授佛法的讲经场,
召开批斗“牛鬼蛇神”的大会。(泽仁多吉摄影)

至今,《杀劫》已被译成藏文版和日文版,《西藏记忆》已被译成法文版。而今年内,在美国将出版英文版。译者用了十年心力进行细致入微的翻译,修订者是学识渊博并对西藏历史与现实有着透彻了解的国际藏学家,我们在无数次的来来回回的讨论中,除了发现和修正原著中的个别失误之处,还发现和补充了原著中的疏漏之处。并对图片上的细节也有新的发现。比如,有一张在大昭寺旧日传授佛法的讲经场召开批斗“牛鬼蛇神”大会的照片,经放大图片仔细检视,发现之前被忽视的多个重要细节:在高台正中,挂着毛泽东的画像及一条横幅;毛像两边用汉文和藏文竖写、横写“伟大的领袖毛主席万岁”、“伟大的中国共产党万岁”;横幅上用汉文和藏文写“斗争大会”;横幅旁边及下方置有多幅毛画像;高台上正在批斗的“牛鬼蛇神”是四位旧日的贵族官员,每人被两位红卫兵按压。而这张照片值得注意的有两处:一是四位被斗者前面至少有两人在拍摄,一人在录像,一人在摄影;二是,也是至关重要的是,照片左上角,与讲经场相连接的寺院建筑的二楼拐角,至少站着三个头戴帽子(不知是不是解放军军帽)、身穿制服(解放军军装?)的男人,正注视着批斗现场。其中一人背手站立,有着中共官员当权者的姿态。所以,与其说这三人是在注视批斗现场,不如说他们是在指挥、控制、监视批斗现场更准确。

也因此,英文版的《杀劫》将是目前所有版本中最完整的。

通过电子邮件、Skype、网络电话访谈我的,是由中国去往美国留学并已定居美国的自由撰稿人罗四鸰。她的访谈提纲有水准,着实耗去我相当不短的时间来回复。主要包括了文革时期和近年所拍摄的照片内容,以及父女两代人置身的不同环境的内在联系,特别是作为调查并写作西藏文革的我,在心路历程发生的某种变化,以及与父亲之间真实存在的矛盾与纠结,等等。实际上我很感谢这位未曾谋面的访谈者。这些问题使得我再一次回顾文革对于西藏种种毁灭性的破坏力,并造成广泛而深远的影响,延续至今。最后,再次更深切地认识到,如我在重拍照片时所感受到的,文革实际上并未结束,而今天我们在拉萨看到的是一种后西藏文革的场景。

需要说明的是,这个很有见地的访谈也是让我继续深入思考文革之于西藏的一个机会。

(本文为自由亚洲特约评论) 

2017年9月14日星期四

喇荣,及Ian Boyden的英译

在脸书和微信朋友圈流传的一幅画,有关色达喇荣五明佛学院僧舍被拆。

喇荣,及Ian Boyden的英译


唯色

站在灰蒙蒙的窗前
名为喇荣[1]的山谷渐渐明晰
散落着劫后余生的禅房
天高地远,本与皇帝无关
他们有什么权力,不给活路?

鸟儿飞过,似乎只为了美
而这美景,是给谁看?
即便无人看见,但它一如既往地美
或者变得更美——
多么完美的孤独!

“这些小小的居所不断被拆,
我只有一死……”[2]

开口说的,无人听见,
你听见的,并不是我们诉说的。
起身去佛殿的人啊拖着长长的阴影
怎样才能掩藏这无所畏惧的心?

2017-8-22,北京

注释:
[1]
喇荣:色达喇荣五明佛学院,位于今四川省甘孜藏族自治州色达县。去年至今,五千僧舍被拆,数千僧尼被逐。最新消息是,党给佛学院安排了党委书记、党委副书记、党组书记、党组副书记,兼任佛学院的院长、副院长,寺院管理委员会的主任、副主任。
[2]2016819日,在色达喇荣五明佛学院白玛堪卓林学习的尼师次仁卓玛自尽。留下遗书写道:“我的内心非常痛苦,我们学佛的自由不被当局尊重,这些小小的居所不断被拆,我只有一死。”

色达喇荣五明佛学院数千僧舍被拆之后的近影。翻译我的这首诗的艺术家Ian Boyden在脸书上留言:
My translation of Woeser's poem "Larung" appears today on Radio Free Asia. The destruction by the Chinese of the largest Buddhist academy in the world continues. When you look at the landscape of Tibet, it is hard to imagine there is anything left to destroy. Do not wait until the end to react. React now, do it continuously. Here is the full text of the note Tsering Dolma left us: “My heart is extremely sad. Those of us who study Buddhism do not have the freedom to practice our religion. These tiny shelters have been destroyed. All I have is this single death.”


What do you have?
Larung

I stand in front of a window of gray haze
that slowly clears to reveal the valley of Larung[1],
its survivors of the Buddhist shelters scattered.
Imperial heaven, this has nothing to do with the emperor.
By what authority do you deny a means to live?

The birds fly by, as if only for beauty.
And this beautiful scenery—who is it for?
Even if no one sees it, it will always be beautiful,
or become even more beautiful
such a complete solitary beauty.

“These small shelters have all been demolished
All I have is this single death….” [2]

We open our mouths to speak,
but there is no one to hear,
what you hear is not what we told.
Those who get up and go to the Buddha Hall
drag long, long shadows
how can we hide this fearless heart?

—Woeser
    August 22, 2017

    (Translated by Ian Boyden)

[1]Larung: The Larung Gar Buddhist Academy, is located in Sêrtar County, Garzê Prefecture, Sichuan Province. From last year, five thousand Buddhist houses have been torn down, several thousand monks and nuns have been expelled. The latest news is that the Party has given the Buddhist academy the following positions: a party committee secretary, deputy secretary of the party committee, party leadership secretary, deputy party leadership secretary, concurrent with the Buddhist college president, vice president, monastery management committee director, and deputy director.

[2] August 19, 2016, at the Pema Khandro Duling Nunnery of the Larung Gar Buddhist Academy the nun Tsering Dolma committed suicide. She left a note that read: “My heart is extremely sad. Those of us who study Buddhism do not have the freedom to practice our religion. These tiny shelters have been destroyed. All I have is this single death.”


(首发自由亚洲博客)